타부와 의례 ― ‘이항대립적 사고체계’의 구성과 해체, 그리고 정치적 재구성 ― (Taboo and the ritual)

서지정보

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· 저자명 : 최일성

초록

Claude Lévi-Strauss argued that human cognition, which is based on logical thought, is independent of social context. From this, he proposed that the taboo is a comprehensive and coherent classificatory system enabling individuals to classify the world in a rational fashion. In this judgment, he explained that the taboo is a nominal difference which has a logical validity. Its acceptance amounts to validate the differential attribute between the forbidden and the permitted, in epistemology between one cognizable and another cognizable, and to renounce their mixture. When we abide by the nominal rule, its effectiveness will be maintained. The rule dishonored will be naturally related to the loss or weakening of meaning, even if a punishment is imposed.
But, in our perspective, the taboo is the epistemological difference involved in the dynamic activity of thought based on the opposition between the sacred and the impure; in other words, between the non-cognizable and the cognizable, which should be defined only in terms of one another. Here, in dignity and power and as a source of inspiration and identity, the sacred is superior to the impure. It is therefore directly related to the discriminative judgment.
In this condition, it is necessary to understand that violation the taboo is usually not considered to be a loss or weakening of its significance, because an intentional defiance, what we said as a ritual violation, is inherent in the system itself of taboo. The efficiency of taboo is fundamentally based on the existence of the inevitable violation. Actually, if the entire member does not attend in the ritual, the ritual violation will reproduce a discriminative structure between the attendants and the non-attendants.

영어초록

Claude Lévi-Strauss argued that human cognition, which is based on logical thought, is independent of social context. From this, he proposed that the taboo is a comprehensive and coherent classificatory system enabling individuals to classify the world in a rational fashion. In this judgment, he explained that the taboo is a nominal difference which has a logical validity. Its acceptance amounts to validate the differential attribute between the forbidden and the permitted, in epistemology between one cognizable and another cognizable, and to renounce their mixture. When we abide by the nominal rule, its effectiveness will be maintained. The rule dishonored will be naturally related to the loss or weakening of meaning, even if a punishment is imposed.
But, in our perspective, the taboo is the epistemological difference involved in the dynamic activity of thought based on the opposition between the sacred and the impure; in other words, between the non-cognizable and the cognizable, which should be defined only in terms of one another. Here, in dignity and power and as a source of inspiration and identity, the sacred is superior to the impure. It is therefore directly related to the discriminative judgment.
In this condition, it is necessary to understand that violation the taboo is usually not considered to be a loss or weakening of its significance, because an intentional defiance, what we said as a ritual violation, is inherent in the system itself of taboo. The efficiency of taboo is fundamentally based on the existence of the inevitable violation. Actually, if the entire member does not attend in the ritual, the ritual violation will reproduce a discriminative structure between the attendants and the non-attendants.

참고자료

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